rebbi

39436 occurrences across the corpus

The Jerusalem Talmud

HALAKHAH: “If it was written during daytime and signed during daytime,” etc. Rebbi Joḥanan said, it is invalid because of the usufruct. Rebbi Simeon ben Laqish told him, then you should also be suspicious of the bills of divorce brought from overseas; maybe they were written during daytime and signed in the night! He answered him, there the forgery is intrinsic, here it is extrinsic.

Jerusalem Talmud Gittin 2:10

Rebbi Joḥanan said, Rebbi Simeon stated this only for the night; but on the next day even Rebbi Simeon will agree. But Rebbi Simeon ben Laqish said, there is no difference, whether night, or the next day, or after many days. What is the next day? Rebbi Ḥanania and Rebbi Mana, one said the next day, the other said the day after the next. The statement of Rebbi Joḥanan about Rebbi Simeon (ben Laqish) is difficult! So says Rebbi Abba in the name of Rebbi Ze‘ira: It turns out that Rebbi Simeon (ben Laqish) agrees with Rebbi Eleazar. Just as Rebbi Eleazar said, even if there are no witnesses signed on it, it is valid, so Rebbi Simeon said, even if there are no witnesses signed on it, it is valid. Rebbi Samuel, the brother of Rebbi Berekhiah, said: Here, if he wants the document to be signed, there if she does not want the document to be signed. If he said to ten people, sign the bill of divorce, and some signed today and some the next day. Rebbi Simeon ben Laqish said, it is valid for the remainder [are signing] only because of the condition. Rebbi Joḥanan said it is invalid unless all sign on the same day. Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: There was a case that one said to ten people, sign the bill of divorce, and some signed on that day and some the next day. The case came before the rabbis who reluctantly declared it valid. This supports Rebbi Joḥanan from the position of the rabbis and disagrees with Rebbi Simeon. This supports Rebbi Simeon ben Laqish from the position of Rebbi Simeon and disagrees with the rabbis.

Jerusalem Talmud Gittin 2:10

Jerusalem Talmud Gittin 2:11

MISHNAH: One writes with anything, with ink, with vermilion, with gum, and with copper sulfate, and anything that leaves a record. One does not write with drinks, or fruit juice, or anything not permanent. One writes on anything, on a leaf of the olive tree, on a cow’s horn if one delivers the cow to her, on a slave’s hand if one delivers the slave to her. Rebbi Yose the Galilean says, one does not write on anything living nor on food.

Jerusalem Talmud Gittin 2:12

HALAKHAH: “One writes with anything,” etc. “He shall write”, not engrave. “He shall write”, not dropping points. “He shall write”, not pouring. “He shall write”, not engrave; some Tannaïm state, he even may engrave. Rav Ḥisda said, he who says not to engrave, if the writing stands out as on a denar. He who says even to engrave, as on a writing tablet. “He shall write”, not dropping points; Rebbi Yudan bar Shalom and Rebbi Mattaniah: One said, if he did not connect the points; the other said, even if he connected the points. “He shall write”, not pouring. Rebbi Ḥiyya bar Abba said, those Orientals are very sophisticated. If one of them wants to write a secret letter to another, he writes with juice of gall-nuts. The recipient pours ink without gall over it, which is absorbed at the place of the writing. If one did that on the Sabbath, what? There, we have stated: “Writing on top of writing is not prosecutable.” Rebbi Joḥanan and Rebbi Simeon ben Laqish both said, only if he wrote ink on ink or vermilion on vermilion. But if he wrote ink on vermilion or vermilion on ink, he is guilty. Rebbi Isaac bar Mesharshia in the name of the rabbis from there: He is doubly guilty, once for erasing and once for writing.

Jerusalem Talmud Gittin 2:12

Jerusalem Talmud Gittin 2:13

If the witnesses do not know how to sign. Rebbi Simeon ben Laqish said, one sketches for them in ink and they sign with vermilion, or with vermilion and they sign in ink. Rebbi Joḥanan told him, because we are occupied with the rules of the Sabbath, should we permit a married woman? But he brings an blank sheet of paper and cuts it before them. Would it not have been the first person’s handwriting? One has to widen the cuts. Rebbi Mana said, why do we not say that one sketches for them with water? If he would come and protest, his protest would be accepted. If somebody tears into skin in the form of writing it is valid. If somebody sketches on skin in the form of writing it is invalid.

Jerusalem Talmud Gittin 2:13

Jerusalem Talmud Gittin 2:14

“This is your bill of divorce on condition that you give it to me,” is invalid. “On condition that you return it to me,” is valid. Is that not the prior case? Rebbi Yose said, after you went to court. Rebbi Yose ben Rebbi Abun said, “after you have acquired all the rights for which it was made, return it to me.” Similar to that: Etrogim were scarce over there. Rav Naḥman bar Jacob gave an etrog to his son and said to him, if you have acquired it and fulfilled its obligation, return it to me.

Jerusalem Talmud Gittin 2:14

Jerusalem Talmud Gittin 2:15

Rebbi Jeremiah asked: If he wrote it on a golden cup and said, the writing is yours but the space between the lines belongs to me? Is that writing? Torn leather is valid, if it was torn it is invalid. If it was not torn by the tear of a court, but if it was torn by the tear of a court. What is the tear of a court? Between the text and the witnesses.

Jerusalem Talmud Gittin 2:16

“On a leaf of the olive tree.” Is that not like torn? Rebbi Ze‘ira said, Bina bar Shila stated: Even if he only wrote: “I X am divorcing my wife,” it is valid. This follows what Rebbi Ila said, if he detailed it is invalid, if he did not detail it is valid.

Jerusalem Talmud Gittin 2:16

Jerusalem Talmud Gittin 2:17

“On a cow’s horn.” The Mishnah in case he says to her, here is your bill of divorce. But if he says to her, here is your bill of divorce and the remainder is for your ketubah, her bill of divorce and the payment of her ketubah were received together. If he said to her, here is your bill of divorce and the payment of your ketubah together? Rebbi Ezra asked before Rebbi Mana: If he delivered the halter to her, what? In commercial law, the buy is acquired, do you say so here? Or is it a difference since it is written: “he shall deliver into her hand,” until it is completely in her hand!

Jerusalem Talmud Gittin 2:17

Jerusalem Talmud Gittin 2:18

What is Rebbi Yose the Galilean’s reason? “Scroll.” Since a scroll is special in not being a living being, so no living being. Since a scroll is not food, so no food. What is the rabbis’ reason? “Scroll.” Since a scroll is detached, so everything detached. Are stalks of food in Rebbi Yose the Galilean’s opinion like food? Let us hear from the following: If he wrote it on a deer’s antlers, shaved it off, had it signed, and gave it to him, it is valid. Because he shaved it off before he had it signed. Therefore, not if he had it signed and afterwards shaved it off. Rebbi Abba in the name of Rebbi Miasha: Only if he wrote on the male horn. But if he wrote on the sheath it is as if separated and is valid. Rebbi Jonah asked: Is that the same for preparation of produce? If he desired that it should rain on an animal and [the rain] dropped from the animal on food. There, Rebbi Yose said “a scroll”, since a scroll is special in not being a living being, so no living being; and here, does he say so? There is a difference since it is written, “any drinkable drink in any vessel shall be impure”. Then also if it rained into cisterns, ditches and caves? There is a difference here, for it is written: “a vessel”.

Jerusalem Talmud Gittin 2:18

Jerusalem Talmud Gittin 2:19

MISHNAH: One does not write on anything connected to the ground. If he wrote on anything connected, detached it, signed, and delivered it, it is valid, but Rebbi Jehudah declares it invalid unless both writing and signing took place when it was detached. Rebbi Jehudah ben Bathyra says, one writes neither on erased papyrus nor on διφθέρα because these can be falsified but the Sages declare valid.

Jerusalem Talmud Gittin 2:19

Jerusalem Talmud Gittin 2:20

HALAKHAH: “One does not write on anything connected to the ground,” etc. This does not disagree with Rebbi Joḥanan, since Rebbi Joḥanan said, writing the essential text with the formula is valid. Rebbi Simeon ben Laqish said, writing the essential text with the formula is invalid. Samuel bar Abba asked: If he wrote and signed it when detached, then he connected it again, detached it, and delivered it to her; what does Rebbi Jehudah say? Rebbi Eleazar said, Rebbi Abin asked: If he wrote and signed it when detached, then he connected again, signed, and detached it, and delivered it to her; what do the rabbis say?

Jerusalem Talmud Gittin 2:20

Jerusalem Talmud Gittin 2:21

Rebbi Eleazar said, where do they disagree? About bills of divorce. But for contracts even Rebbi Jehudah will agree. He explains it if the document is on a smooth surface and the witnesses on the erasure. Rebbi Simeon ben Laqish said, it makes no difference; they disagree both about bills of divorce and contracts. He explains it if the document is on a smooth surface and the witnesses on the erasure. It is difficult for Rebbi Eleazar: If the witnesses [sign] on the erasure, do the Sages declare it valid? Rebbi Ze‘ira said before Rebbi Mana: The Sages follow the argument of Rebbi Eleazar, for he explains that the document is on the erasure and the witnesses on a smooth surface. Samuel said, everything is on the erasure. Does not Rebbi Jehudah say it correctly? Rebbi Abba said, it is recognizable whether there was an erasure once or twice.

Jerusalem Talmud Gittin 2:21

Jerusalem Talmud Gittin 2:23

HALAKHAH: “Everybody is acceptable to write the bill of divorce,” etc. Rav Huna said, only if a sane person watches over them. Rebbi Joḥanan asked: But is it not written: “He shall write for her,” in her name? Samuel said, it is necessary that one reserve the essential text for him. This follows what Rebbi Simeon ben Laqish said, writing the essential text with the formula is invalid.

Jerusalem Talmud Gittin 2:23

Jerusalem Talmud Gittin 2:25

HALAKHAH: “If the minor received it and became an adult,” etc. There came a case before Rebbi Immi that a slave brought a bill of divorce; [he declared it] valid. Rebbi Abba said to him, did not Rebbi Ḥiyya state that if a slave brought a bill of divorce, it would be invalid? Rebbi Assi said, if not for Rebbi Abba, we would have permitted a married woman! Even if you say that Rebbi Assi did not accept what Rebbi Ḥiyya stated, did he not accept what the rabbis said? Let us hear from the following which Rebbi Ze‘ira, Rebbi Ḥiyya said in the name of Rebbi Joḥanan: It is reasonable that a slave could accept a bill of manumission [for delivery] but he should not accept [a bill of divorce] as we do. They thought, he formulated “he should not accept,” therefore, if he transgressed and accepted, it would be valid. Rebbi Jacob bar Aḥa in the name of Rav Hoshaiah: It happened that she was a Cohen’s wife and they were not afraid of a hint of invalidity.

Jerusalem Talmud Gittin 2:25

Jerusalem Talmud Gittin 2:27

HALAKHAH: “Also those women who cannot be believed if they say that [a woman’s] husband died,” etc. Would you believe her if it was written but not signed [in her presence]? If she did not say ‘it was written in my presence, it was signed in my presence’, would you permit her to remarry? Rebbi Yose ben Rebbi Abun said, that parallels what Rebbi Abun said, he is not suspect to damage her before Heaven. Before the court he is suspect to damage her. But since he knows that if he comes and protests, his protest is void, he will choose qualified witnesses to sign.

Jerusalem Talmud Gittin 2:27

Jerusalem Talmud Gittin 2:28

Think of it, if she stayed in Rome ten years and remarried! Rebbi Joḥanan said, the Mishnah if he said to her, you shall only be divorced [by this document] at place X.

Jerusalem Talmud Gittin 3:3

Rav said, none of these are invalid except for the last which is invalid. Issi said, all are invalid except for the first which is not invalid. Rebbi Abba bar Ḥinena said, all are invalid. The word of Rebbi Simeon ben Laqish implied that all are invalid since Rebbi Simeon ben Laqish said, if he wrote the essential text with the formula, it is invalid. The word of Rebbi Joḥanan implied that none are invalid since Rebbi Joḥanan said, if he wrote the essential text with the formula, it is valid. Does the word of Rebbi Eleazar imply that none are invalid? Since Rebbi Eleazar asked: if one wrote a bill of preliminary marriage not for a specific name, does preliminary marriage take hold? If he had a problem with divorce, would he ask about preliminary marriage? Since in the case of divorce, where the document is required to be for a specific name and he did not write for a specific name, divorce will not touch her, is it not logical that in the case of preliminary marriage, where a specific name is not required and he did not write for a specific name, preliminary marriage take hold with her? That should be obvious to him. Really, the following is obvious to him: Since one inferred the bill of preliminary marriage only from divorce, and in the case of divorce she is not divorced, in the case of preliminary marriage she is not preliminarily married.

Jerusalem Talmud Gittin 3:3

Jerusalem Talmud Gittin 3:4

Rebbi Eleazar bar Yose asked before Rebbi Yose: Concerning what you say that one bill of divorce is invalid for two women, should not two bills of divorce be invalid for two women? He asked him, what is the question? He answered, did we not state: “If two people sent two [identical] bills of divorce which were intermingled, he gives both documents to both women.” There, it is a divorce for this one and a divorce for the other one; the mix-up caused [the problem]. But here, neither this one is divorced in her name nor is that one divorced in her name.

Jerusalem Talmud Gittin 3:4

Jerusalem Talmud Gittin 3:5

After it was delivered to her, could it not be considered as if written in her name from the start? Rebbi Yose in the name of Rebbi [Abin bar Ḥiyya]: It follows Rebbi Simeon, as it was stated: “If one said to a craftsman, make me two bells, one for the ground and one for an animal, make me two mats, one to sit on and one for a tent, make me two sheets, one to lie on and one for [a pattern], only if he designated them in purity. Rebbi Simeon declares them pure unless he designated them for impurity.” As he said there, only if it was a utensil from the start, so he says, unless it was a divorce in her name from the start.

Jerusalem Talmud Gittin 3:5

Jerusalem Talmud Gittin 3:6

Rebbi Ḥanania in the name of Rebbi Abin bar Ḥiyya, [this is Rebbi’s opinion.] Rebbi Joḥanan said, and it was stated so: “All conditions invalidate a bill of divorce, the words of Rebbi. But the Sages say, what invalidates orally invalidates in writing, and what does not invalidate orally does not invalidate in writing.” “You are permitted to marry anybody except Mr. X,” because this invalidates orally it invalidates in writing. “This is your bill of divorce on condition that you give me 200 zuz”; because this does not invalidate orally it does not invalidate in writing. Rebbi Yudan said, when do they disagree? If he rescinded his condition. But if he did nor rescind his condition, even Rebbi agrees. Otherwise, we would have to say that all conditions which were stated for bills of divorce do not follow Rebbi. Rebbi Ḥinena said, there when he writes “on condition,” here if he gives “on condition.” Rebbi Ezra asked before Rebbi Mana: Does this imply that Rebbi does not recognize formulaic texts? He answered him, about whom do you ask? About Rebbi! He follows Rebbi Jehudah, for Rebbi Jehudah invalidates formulaic texts. Rebbi Simeon ben Laqish said, everybody agrees that all conditions invalidate a bill of divorce. There came a case before Rebbi Jeremiah and he acted following Rebbi Simeon ben Laqish. Rebbi Yose said to him, does one neglect Rebbi Joḥanan and act following Rebbi Simeon ben Laqish? He answered him, is Rebbi Joḥanan’s instruction an instruction but Rebbi Simeon ben Laqish’s instruction not an instruction? Rebbi Jacob bar Aḥa said, it is not that Rebbi Simeon ben Laqish disagrees with Rebbi Joḥanan, but he understood a baraita and acted accordingly. Rebbi Yose ben Rebbi Abun said, not that Rebbi Simeon ben Laqish fights against Rebbi Joḥanan when he disagrees with him only to extract a ruling from him. If he finds a baraita, he depends on it; if he does not find a baraita, he retracts his opinion before Rebbi Joḥanan’s opinion.

Jerusalem Talmud Gittin 3:6